金 剛 經 導 讀

金剛般若波羅蜜經  姚秦  鳩摩羅什  譯

爾時，須菩提白佛言：「世尊！當何名此經？我等云何奉持？」

佛告須菩提：「是經名為金剛般若波羅蜜，以是名字，汝當奉持。

所以者何？須菩提！佛說般若波羅蜜，即非般若波羅蜜，是名般若波羅蜜。
須菩提！於意云何？如來有所說法不？」
須菩提白佛言：「世尊！如來無所說。」

「須菩提！於意云何？三千大千世界所有微塵，是為多不？」

須菩提言：「甚多，世尊！」

「須菩提！諸微塵，如來說非微塵，是名微塵。如來說世界非世界，是名世界。」

「須菩提！於意云何？可以三十二相見如來不？」

「不也，世尊！不可以三十二相得見如來。何以故？如來說：三十二相，即是非相，是名三十二相。」

「須菩提！若有善男子、善女人，以恆河沙等身命布施，若復有人，於此經中，乃至受持四句偈等，為他人說，其福甚多！」

能斷金剛般若波羅蜜多經  唐  玄奘  譯 

說是語已。具壽善現復白佛言：「世尊！當何名此法門？我當云何奉持？」

作是語已。佛告善現言：「具壽！今此法門名為能斷金剛般若波羅蜜多，如是名字汝當奉持。何以故？善現！如是般若波羅蜜多，如來說為非般若波羅蜜多，是故如來說名般若波羅蜜多。」

佛告善現：「於汝意云何？頗有少法如來可說不？」

善現答言：「不也，世尊！無有少法如來可說。」

佛告善現：「乃至三千大千世界大地微塵寧為多不？」

善現答言：「此地微塵甚多，世尊！甚多，善逝！」

佛言：「善現！大地微塵，如來說非微塵，是故如來說名大地微塵；諸世界，如來說非世界，是故如來說名世界。」

佛告善現：「於汝意云何？應以三十二大士夫相觀於如來、應、正等覺不？」善現答言：「不也，世尊！不應以三十二大士夫相觀於如來、應、正等覺。

何以故？世尊！三十二大士夫相，如來說為非相，是故如來說名三十二大士夫相。」

佛復告善現言：「假使若有善男子或善女人，於日日分捨施殑伽河沙等自體，如是經殑伽河沙等劫數捨施自體。復有善男子或善女人，於此法門乃至四句伽陀，受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意，由是因緣所生福聚，甚多於前無量無數。」

佛說能斷金剛般若波羅蜜多經  唐  義淨  譯

爾時，妙生聞說是經，深解義趣，涕淚悲泣而白佛言：「希有！世尊！我從生智已來，未曾得聞如是深經。世尊！當何名此經？我等云何奉持？」

佛告妙生：「此經名為般若波羅蜜多，如是應持。何以故？佛說般若波羅蜜多，則非般若波羅蜜多。」

「妙生！於汝意云何？頗有少法是如來所說不？」

妙生言：「不爾，世尊！無有少法是如來所說。」

「妙生！三千大千世界所有地塵，是為多不？」

妙生言：「甚多，世尊！何以故？諸地塵，佛說非塵，故名地塵。此諸世界，佛說非世界，故名世界。」

「妙生！於汝意云何？可以三十二大丈夫相觀如來不？」妙生言：「不爾，世尊！不應以三十二相觀於如來。

何以故？三十二相，佛說非相，是故說為大丈夫相。」

「妙生！若有男子女人，以殑伽河沙等身命布施；若復有人，於此經中受持一頌，並為他說，其福勝彼無量無數。」

金剛般若波羅蜜經  陳  真諦  譯 

佛說是已。淨命須菩提白佛言：「世尊！如是經典，名號云何？我等云何奉持？」

佛告須菩提：「此經名為金剛般若波羅蜜。以是名字，汝當奉持。何以故？須菩提！是般若波羅蜜，如來說非般若波羅蜜。須菩提！汝意云何？頗有一法一佛說不？」

須菩提言：「世尊！無有一法一如來說。」

佛告須菩提：「三千大千世界所有微塵，是為多不？」

須菩提言：「此世界微塵，甚多，世尊！甚多，修伽陀！

何以故？世尊！此諸微塵，如來說非微塵，故名微塵。此諸世界，如來說非世界，故說世界。」。

佛告須菩提：「汝意云何？可以三十二大人相見如來不？」須菩提言：「不也，世尊！」

何以故？此三十二大人相，如來說非相，故說三十二大人相。」

佛告須菩提：「若有善男子善女人，如諸恆河所有沙數，如是沙等身命捨以布施。若有善男子善女人，從此經典，乃至四句偈等，恭敬受持，為他正說。此人以是因緣，生福多彼無量無數。」

Diamond Cutter  孔茲  英譯

Subhuti asked: What then, O Lord, is this discourse on dharma, and how should I bear it in mind? The Lord replied:

This discourse on dharma, Subhuti, is called 'Wisdom which has gone beyond', and as such should you bear it in mind! And why? Just that which the Tathagata has taught as the wisdom which has gone beyond, just that He has taught as not gone beyond. Therefore is it called 'Wisdom which has gone beyond'. What do you think, Subhuti, is there any dharma which the Tathagata has taught?

Subhuti replied: No indeed, O Lord, there is not.

The Lord said: When, Subhuti, you consider the number of particles of dust in this world system of 1,000 million worlds-would they be many?

Subhuti replied: Yes, O Lord.

Because what was taught as particles of dust by the Tathagata, as no-particles that was taught by the Tathagata. Therefore are they called 'particles of dust'. And this world-system the Tathagata has taught as no-system. Therefore is it called a 'world system'.

The Lord asked: What do you think, Subhuti, can the Tathagata be seen by means of the thirty-two marks of the superman? Subhuti replied: No indeed, O Lord.

And why? Because those thirty-two marks of the superman which were taught by the Tathagata, they are really no-marks. Therefore are they called 'the thirty-two marks of the superman'.

The Lord said: And again, Subhuti, suppose a woman or a man were to renounce all their belongings as many times as there are grains of sand in the river Ganges; and suppose that someone else, after taking from this discourse on Dharma but one stanza of four lines, would demonstrate it to others. Then this latter on the strength of that would beget a greater heap of merit, immeasurable and incalculable.